17<\/strong>. the Spirit of truth<\/em> ] This expression confirms the rendering ‘Advocate.’ Truth is much more closely connected with the idea of advocating a cause than with that of comforting. Comp. Joh 15:26<\/span>, Joh 16:13<\/span>; 1Jn 5:6<\/span>. The Paraclete is the Spirit of Truth as being the Bearer of the Divine revelation, bringing truth home to the hearts of men. In 1Jn 4:6<\/span> it is opposed to the ‘spirit of error.’ Comp. 1Co 2:12<\/span>.<\/p>\n the world<\/em> ] See notes on Joh 1:9-10<\/span>.<\/p>\n it seeth him not<\/em> ] Because the Spirit and ‘the things of the Spirit’ must be ‘spiritually discerned.’ (1Co 2:14<\/span>). The world may have intelligence, scientific investigation, criticism, learning; but not by these means is the Spirit of Truth contemplated and recognised; rather by humility, self-investigation, faith, and love.<\/p>\n for he dwelleth<\/em> ] Because<\/strong> He<\/em> abideth<\/strong>: it is the same Greek word as in the previous clause. Comp. Joh 14:28<\/em><\/span>.<\/p>\n and shall be in you<\/em> ] A reading of higher authority gives us, ‘ and<\/em> is<\/strong> in you<\/em>.’ All the verbs are in the present tense. The Spirit was in the Apostles already, though not in the fulness of Pentecost.<\/p>\n Note throughout these two verses (16, 17) the definite personality of the Spirit, distinct both from the Father Who gives Him and from the Son Who promises Him. Note also the three prepositions (in Joh 14:16-17<\/em><\/span>): the Advocate is with<\/em> us for fellowship ( meta<\/em>); He abides by our side<\/em> to defend us ( para<\/em>); He is in<\/em> us as a source of power to each individually ( en<\/em>).<\/p>\n The Spirit of truth – <\/B>He is thus called here because he would teach them the truth, or would guide them into all truth, Joh 16:13<\/span>. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others.<\/P> The world – <\/B>The term world is often used to denote all who are entirely under the influence of the things of this world – pride, ambition, and pleasure; all who are not Christians, and especially all who are addicted to gross vices and pursuits, 1Co 1:21<\/span>; 1Co 11:32<\/span>; Joh 12:31<\/span>; 2Co 4:4<\/span>.<\/P> Cannot receive – <\/B>Cannot admit as a Teacher or Comforter, or cannot receive in his offices of enlightening and purifying. The reason why they could not do this is immediately added.<\/P> Because it seeth him not – <\/B>The men of the world are under the influence of the senses. They walk by sight, and not by faith. Hence, what they cannot perceive by their senses, what does not gratify their sight, or taste, or feeling, makes no impression on them. As they cannot see the operations of the Spirit Joh 3:8<\/span>, they judge that all that is said of his influence is delusive, and hence, they cannot receive him. They have an erroneous mode of judging of what is for the welfare of man.<\/P> Neither knoweth him – <\/B>To know, in the Scriptures, often means more than the act of the mind in simply understanding a thing. It denotes every act or emotion of the mind that is requisite in receiving the proper impression of a truth. Hence, it often includes the idea of approbation, of love, of cordial feeling, Psa 1:6<\/span>; Psa 37:18<\/span>; Psa 138:6<\/span>; Nah 1:7<\/U><\/span>; 2Ti 2:19<\/span>. In this place it means the approbation of the heart; and as the people of the world do not approve of or desire the aid of the Spirit, so it is said they cannot receive him. They have no love for him, and they reject him. Men often consider his work in the conversion of sinners and in revivals as delusion. They love the world so much that they cannot understand his work or embrace him.<\/P> He dwelleth in you – <\/B>The Spirit dwells in Christians by his sacred influences. There is no personal union, no physical indwelling, for God is essentially present in one place as much as in another; but he works in us repentance, peace, joy, meekness, etc. He teaches us, guides us, and comforts us. See the notes at Gal 5:22-24<\/span>. Thus, he is said to dwell in us when we are made pure, peaceable, holy, humble; when we become like him, and cherish his sacred influences. The word dwelleth means to remain with them. Jesus was to be taken away, but the Spirit would remain. It is also implied that they would know his presence, and have assurance that they were under his guidance. This was true of the apostles as inspired men, and it is true of all Christians that by ascertaining that they have the graces of the Spirit – joy, peace, long-suffering, etc. they know that they are the children of God, 1Jo 3:24<\/span>; 1Jo 5:10<\/span>.<\/P> <\/p>\n Verse 17<\/span>. The Spirit of truth<\/B><\/I>] The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth<\/I>. The Gospel of Christ may be thus called, because it exposes falsity<\/I>, removes error<\/I>, and teaches the knowledge<\/I> of the true<\/I> God<\/I>-shows the way<\/I> to him, saves<\/I> from vanity<\/I> and illusive<\/I> hopes<\/I>, and establishes solid happiness<\/I> in the souls of those who believe.<\/P> <\/P> The world cannot receive<\/B><\/I>] By the world<\/I>, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1Jo 2:16<\/span>. Now these cannot receive the Spirit of the truth, because they see him not<\/I>, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses<\/I>. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only<\/I> he is not<\/I> to be found, and therefore they become infidels and atheists.<\/P> <\/P> But ye know him<\/B><\/I>] Ye have already<\/I> received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus<\/I>, and two copies of the Itala<\/I>, which read, Ye SHALL know him<\/I>.<\/P> <\/P> For he dwelleth with you<\/B><\/I>] Or, as the AEthiopic, Vulgate, Nonnus<\/I>, and six<\/I> copies of the Itala<\/I> read, he shall dwell with you<\/I>, (see above;) and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present<\/I> for the future<\/I> tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell<\/I> in them; this St. John himself assures us, Joh 7:39<\/span>. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks.<\/P> <\/p>\n He here explains himself, and tells them, that by that other Comforter, mentioned Joh 14:16<\/span>, he meant the Spirit; whom he here calls the Spirit of truth, <\/I>either because he is a Spirit that declareth and revealeth the truth, as in 1Jo 5:6<\/span>, or because he teacheth us truth, 1Jo 2:27<\/span>, he guides us into all truth, Joh 16:13<\/span>; or in opposition to the lying spirit of the devil, 1Ki 22:22<\/span>. Most probably the Holy Spirit is here called <\/P> the Spirit of truth, <\/B>because of the efficiency be hath as to it. It is he who hath revealed all the truth contained in the Scriptures to the world. Holy men wrote as they were inspired by him, Act 1:16<\/span>; 2Pe 1:21<\/span>. It is he that more particularly and specially revealeth truth to the particular soul, 1Co 2:12<\/span>; hence persons enlightened, are said to be made partakers of the Holy Ghost, <\/I>Heb 6:4<\/I><\/span>. He leadeth his people into truth, Joh 16:13<\/span>; he sealeth and confirmeth truth to the soul: hence we read of the demonstration of the Spirit, <\/I>1Co 2:4<\/I><\/span>. This Spirit of truth, the world, <\/I>that is, men of carnal hearts, that are of the world, and in whom worldly lusts predominate, 1Jo 2:16<\/span>; Joh 17:9<\/span>; this world, through natural impotency, 1Co 2:14<\/span>, through wisdom, 1Co 1:21<\/span>, through lusts and passions, cannot receive, <\/I>that is, be made partakers of; because it neither seeth him, who is not to be seen with mortal eyes, nor knoweth him affectionately and experimentally; he being not to be known by men whose hearts are carnal and full of lusts: <\/P> but ye know him<\/B> believingly, experimentally, affectionately, savingly; for he dwelleth in you by a mystical union, Rom 8:11<\/span>; 1Co 6:17<\/span>; and he shall abide with you, by his dwelling in you, and influences upon you. <\/P> <\/p>\n 17. whom the world cannot receive,<\/B>&c.(See 1Co 2:14<\/span>). <\/P> he dwelleth with you, andshall be in you<\/B>Though the proper fulness of both these was yetfuture, our Lord, by using both the present and the future, seemsplainly to say that they already<\/I> had the germ of this greatblessing.<\/P><\/p>\n Even the Spirit of truth, whom the world cannot receive<\/strong>,…. These words explain who is meant by the Comforter, “even the Spirit of truth”; the true Spirit of God, the dictator of the Scriptures of truth, who leads men into the truths of the Gospel, confirms them in them, and gives boldness and freedom to own, and confess them before men:<\/p>\n whom the world cannot receive<\/strong>; the men of the world, who are as they came into the world, carnal and natural men, can neither receive the Spirit nor the things of the Spirit, the truths and doctrines of the Gospel; they can neither receive them into their understandings, nor into their affections; and indeed, because they cannot understand them, therefore they do not love them, but despise and hate them:<\/p>\n because it seeth him not, neither knoweth him<\/strong>; the world, and the men of it, can neither see him with their bodily eyes, because he is a “spirit”; nor know him with their understandings, because he is the “Spirit of truth”, which they are ignorant of, for want of a spiritual discerning.<\/p>\n But ye know him<\/strong>; as a spirit of illumination, regeneration, and conversion:<\/p>\n for he dwelleth with you<\/strong>; he is an inhabitant in your hearts, he has taken up his residence in you as his temples:<\/p>\n and shall be in you<\/strong>; as a Comforter, when I am gone from you; and as a spirit of truth to guide you into all truth, to stand by you, and assist you in preaching it, and to enable you to bear a faithful and glorious testimony for it.<\/p>\n The Spirit of truth <\/B> ( <\/SPAN><\/span>). Same phrase in John 15:27<\/span>; John 16:13<\/span>; 1John 4:6<\/span>, “a most exquisite title” (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. 1:17<\/span>), in contrast to the spirit of error (1Jo 4:6<\/span>).<\/P> Whom <\/B> (<\/SPAN><\/span>). Grammatical neuter gender (<\/SPAN><\/span>) agreeing with <\/SPAN><\/span> (grammatical), but rightly rendered in English by “whom” and note masculine <\/SPAN><\/span> (verse 26<\/span>). He is a person, not a mere influence.<\/P> Cannot receive <\/B> ( <\/SPAN><\/span>). Left to itself the sinful world is helpless (1Cor 2:14<\/span>; Rom 8:7<\/span>), almost Paul’s very language on this point. The world lacks spiritual insight ( <\/SPAN><\/span>) and spiritual knowledge ( <\/SPAN><\/span>). It failed to recognize Jesus (1:10<\/span>) and likewise the Holy Spirit.<\/P> Ye know him <\/B> ( <\/SPAN><\/span>). Emphatic position of <\/SPAN><\/span> (ye) in contrast with the world (15:19<\/span>), because they have seen Jesus the Revealer of the Father (verse 9<\/span>).<\/P> Abides <\/B> (<\/SPAN><\/span>). Timeless present tense.<\/P> With you <\/B> (‘ <\/SPAN><\/span>). “By your side,” “at home with you,” not merely “with you” (‘ <\/SPAN><\/span>) “in the midst of you.”<\/P> In you <\/B> ( <\/SPAN><\/span>). In your hearts. So note <\/SPAN><\/span> (16<\/span>), , <\/SPAN><\/span>. <\/P><\/p>\n The Spirit of Truth. “A most exquisite title,” says Bengel. The Spirit, who has the truth, reveals it, by knowledge in the understanding; confers it by practical proof and taste in the will; testifies of it to others also through those to whom He has revealed it; and defends that truth, of which ch. 1 17 speaks, grace and truth…. The truth makes all our virtues true. Otherwise there is a kind of false knowledge, false faith, false hope, false love; but there is no such thing as false truth. ” <\/P> The world. See on 1 9. <\/P> Shall be in you. Some editors read, ejstin, is in you.<\/P> <\/p>\n <\/strong><\/p>\n 1 ) “Even the Spirit of truth;”<\/strong> (to pneuma tes aletheias) “The comforter or paraclete is the Spirit of truth,” Joh 16:13-14<\/span>, the one who continuously abideth not only in individual believers, sealing them as children of God forever, but also abiding as the comforter, vice-gerent of Christ in and to empower His church forever, Eph 4:30<\/span>; Luk 24:49<\/span>; Act 2:4<\/span>; Joh 5:26<\/span>; Eph 3:21<\/span>.<\/p>\n 2) “Whom the world cannot receive,”<\/strong> (ho kosmos oudunatai labein) “Which one the world order is not able to receive,” the unregenerate of humanity, Joh 15:18-19<\/span>; 1Co 2:14<\/span>. A world out of harmony with God, in darkness and sin, does not comprehend God, except as it yields to the light of His Word and His call through the Spirit, Joh 6:44<\/span>.<\/p>\n 3) “Because it seeth him not, neither knoweth him;<\/strong>(hoti ou theorei auto oude ginoskei) “Because it (the world) observes not, nor even knows him,” being spiritually ignorant, void of him, and at enmity with my Father, Eph 4:18<\/span>; 2Co 4:3-4<\/span>; Rom 8:7-8<\/span>.<\/p>\n 4) “But ye know him; <\/strong>(humeis ginoskete auto) “You all know him,” have experimental knowledge of Him, as believers, disciples, a chosen company of my followers, from the beginning, Joh 15:16<\/span>; Joh 15:27<\/span>; as Paul knew Him, and as John knew Him, 2Ti 1:12<\/span>; 1Jn 3:14<\/span>; 1Jn 4:7<\/span>; 1Jn 4:13<\/span>, whom to know is eternal life, Joh 17:3<\/span>; 1Jn 5:18<\/span>.<\/p>\n 5) “For he dwelleth with you,” <\/strong>(hoti par ‘humin memei) “Because he (the spirit of truth) remains along with you all,” personally, for “if any man have not the Spirit of Christ he is none of His,” Rom 8:9<\/span>; Joh 3:5<\/span>; Joh 6:63<\/span>. To be quickened (made alive) in Christ, by the Spirit, through faith in Christ, is to be a possessor of the Spirit who seals one in Christ unto the resurrection, Eph 1:13-14<\/span>; Eph 2:1<\/span>; Eph 2:5<\/span>; Eph 4:30<\/span>.<\/p>\n 6) “And shall be in you.”<\/strong> (kai en humin estai) “And in and among you all (as my church, my disciples) He will be or exist,” Joh 14:26<\/span>, continue to dwell, in a special guiding and empowering manner, in harmony with the Word of truth, Joh 16:13-14<\/span>; Luk 24:49<\/span>; Act 1:8<\/span>; Act 2:4<\/span>; 1Co 2:8-14<\/span>.<\/p>\n 17. The Spirit of truth. Christ bestows on the Spirit another title, namely, that he is the Master or Teacher of truth. (68) Hence it follows, that until we have been inwardly instructed by him, the understandings of all of us are seized with vanity and falsehood. <\/p>\n Whom the world cannot receive. This contrast shows the peculiar excellence of that grace which God bestows on none but his elect; for he means that it is no ordinary gift of which the world is deprived. In this sense, too, Isaiah says, “ For, the darkness shall cover the earth, and thick darkness the people, but the Lord shall arise on thee, O Jerusalem!” (69) For the mercy of God towards the Church deserves so much the higher praise, when he exalts the Church, by a distinguished privilege, above the whole world. And yet Christ exhorts the disciples, that they must not be puffed up, as the world is wont to be, by carnal views, and thus drive away from themselves the grace of the Spirit. All that Scripture tells us about the Holy Spirit is regarded by earthly men as a dream; because, trusting to their own reason, they despise heavenly illumination. Now, though this pride abounds everywhere, which extinguishes, so far as lies in our power, the light of the Holy Spirit; yet, conscious of our own poverty, we ought to know, that whatever belongs to sound understanding proceeds from no other source. Yet Christ’s words show that nothing which relates to the Holy Spirit can be learned by human reason, but that He is known only by the experience of faith. <\/p>\n The world, he says, cannot receive the Spirit, because it knoweth him not; but you know him, because he dwelleth with you. It is the Spirit alone therefore, who, by dwelling in us, makes himself to be known by us, for otherwise, he is unknown and incomprehensible. <\/p>\n (68) “ A scavoir qu’il est Maistre ou Docteur de la verite.” <\/p>\n (69) “ Sur toy, O Jerusalem !” <\/p>\n (17) Even the Spirit of truth.<\/strong>Comp. Joh. 15:26<\/span>; Joh. 16:13<\/span>, and 1Jn. 5:6<\/span>. He is called the Spirit of Truth, because part of His special office is to bring truth home to the hearts of men, to carry it from the material to the moral sphere, to make it something more than a collection of signs seen or hearda living power in living men.<\/p>\n Whom the world cannot receive.<\/strong>The Holy Spirit can be received only by those who have the spiritual faculty. It cannot be otherwise. The unbelieving world, caring only for things of the senses, has lost its spiritual perception. It has no eye to see and no heart to know spiritual things, for they are spiritually discerned. (Comp. Note on 1Co. 2:14<\/span>.)<\/p>\n But ye know him; for he dwelleth with you, and shall be in you.<\/strong>The better text is,. . . . and is in you.<\/em> The verbs are in the present tense, describing the receptivity of the disciples as opposed to the moral blindness of the world. They had, during our Lords work and teaching in their midst, exercised and strengthened their spiritual faculties. They had in part received the Spirit, and by that reception were prepared for the fuller gift. They knew Him. He was in their midst. He was then, and therefore should be in the future, a living power, dwelling in their inmost life.<\/p>\n 17 Even<\/em> the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 17. For he dwelleth with you<\/strong> ] Next to the love of Christ in dwelling in our nature, we may wonder at the love of the Holy Ghost, that will dwell in the dark dog-hole of our defiled souls; and be there as those two golden pipes, Zec 4:12<\/span> , through which the two olive branches empty out of themselves the golden oils of all precious graces; which are, therehence, called “the fruits of the Spirit,” Gal 5:22<\/span> ; “yea, the Spirit,” Joh 14:17<\/span> . God also in giving us his Spirit, is said to give us all good things, Mat 7:11<\/span> ; cf. Luk 11:13<\/span> . <\/p>\n 17.<\/strong> ] <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n